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Walī (Arabic ولي , plural Awliyā أولياء), is an Arabic word, its lexical meaning being “supporter”, “guardian” or “protector”. The word, in its different forms, appears in the Quran over 200 times. Allah says in the Quran:

Shakir: Allah is the guardian (Wali) of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

Yusuf Ali: Behold! verily on the friends of Allah there is no fear, nor shall they grieve; Those who believe and (constantly) guard against evil (have Taqwa). For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of Allah. This is indeed the supreme felicity.

A Wali is someone who occupies a very close station to Allah and is protected by Allah from major sins and repetition of sins in general, and kept in a state of obedience. It is a very special rank and position of acceptance given by Allah to His beloved servants.

Allah’s Apostle said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper (wali) of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.” [1]

This is a powerful and profound Hadith Qudsi in which Allah informs and invites us to be among His friends and allies. It undoubtedly demonstrates the reality and existence and nature of these Awliya (Intimate Friends of Allah), and so no one has the right to deny their existence and special distinction after this knowledge has come to them.

It tells us:

Showing enmity to the friends of Allah is among the major sins.

Affirming that there are Awliya Allah among His slaves. This cannot be denied.

Affirming that Allah loves and that this is one of His attributes.

That pious deeds drives one closer to Allah. This is experienced by anyone who performs righteous actions.

When Allah loves a person He gives him spiritual and physical strength.

When Allah loves a person He answers his prayers.

Affirming that Karamat (mini miracles) are real and only pious people have the potential to experience them if Allah so wills.

All believers have the capacity and ability to become the Awliya Allah.

Hierarchy of Awliya

Within the level of the Awliya, Allah has established a hierarchy, above which there is no hierarchy. These servants occupy the most sublime levels of proximity to Allah, enjoying what even some of the angels do not possess. He has furthermore granted these special elect servants manifest gifts and abilities, which the common man would find difficult to understand. Allah has revealed to them the secrets of His Attributes, and the secrets of His Kingdoms, and placed in their hands the reigns of authority and control, so that they can dispense with the creation as true representatives (Khulafa) of their Master.

Starting from the top, the hierarchy is as follows:

Ghawth (Helper)

Qutub (Pole)

Nuqaba (Chiefs)

Awtaad (Pegs)/Aqtab (Poles)

Abraar (Pious)

Abdal (Substitutes)

Akhyaar (Chosen)

Imam Jalaluddin as-Suyuti (ra) wrote an essay in his collection of fatwas, al-Hawi lil-Fatawi, and called it: “The narrations which demonstrate the existence of the Qutb and the Awtad and Nujaba and Abdal.” At the beginning of it, he writes:

“

It has reached me that some of those who possess no knowledge deny what is famously known among the noble Awliya, namely, that among them exist Abdal (substitutes), Nuqaba (chiefs), Nujaba (nobles), Awtad (supports, or pegs), and Aqtab (poles, or axial pivots), while there are numerous hadiths and narrations which affirm their existence and reality. So I have collected these narrations in this booklet to be of benefit. And know that the denial of the stubborn is not to be given any weight or importance… So I say, it is authentically narrated from (and then he lists 18 Companions and Followers), and those after them, innumerable reports which attest to the above.

Then for the next 15 pages he lists over 50 narrations to demonstrate his point, from which we will choose a few, also adding some that he did not mention.

Proof in the Sunnah

1. From Umm Salamah: “Disagreement will occur at the death of a Khalif and a man of the people of Madina will come quickly to Makka. Some of the people of Makka will come to him…and swear allegiance to him between the Corner (Rukn) and Maqam. An expeditionary force will be sent against him from Syria…when the people see that, the Abdal of Syria and the best people of Iraq will come to him and swear allegiance to him…” [3]

This hadith alone suffices as evidence of their existence to the end of times.

2. From Abu Sa’id al-Khudri: “The Abdal from my nation did not enter into Paradise with their actions, but rather through the mercy of Allah, through the unparalleled generosity of their souls, the fact that they hold no grudge or hatred against anyone and their hearts being at peace with everyone, and through mercy for the entirety of Muslims.” [4]

3. From Abu Darda’: “The Abdal have not come to be greater than the rest of the people by performing much fasting or prayers or tasbih, but rather by excellent morals, being true in their scrupulousness, their sound intentions, their hearts being at peace with all Muslims, and giving others sincere counsel for the sake of Allah.” [5]

4. Abu Darda’ said: “When Prophethood ended – and they were the supports (Awtad) of the earth – Allah substituted their places with 40 men from the nation of Muhammad (blessings and peace be upon him), who are named “Abdal” (the Substitutes). Not one of them dies except that Allah replaces him with another one to take his place, and they are now the supports of this earth. The hearts of 30 of them contain the same certainty (yaqin) which Sayyidina Ibrahim (asws) had. They did not succeed or rise above the other people with much fasting or prayer…but rather through being truthful in their scrupulousness, having noble intentions, having sound wholesome hearts, and giving all the Muslims sincere counsel, desiring by that the Pleasure of Allah, with patient forbearance, and a merciful core (of being), and humility without being meek. They do not curse anyone, or harm anyone, nor do they see themselves as being higher or nobler than anyone under them, or envy those above them. They do not fake their humility, nor fake their being dead to the world, nor are they ostentatiously impressed with themselves. They do not love the world, nor love for its sake…” [6]

5. Hudhayfa ibn Yaman said: “The Abdal in my community are in Syria, and they are 30 men on the way of Ibrahim (asws)… And the group (of righteous Awliya’) in Iraq are 40 men… 20 of them are on the way of ‘Isa (asws), and 20 of them have been given some of the instruments which the Khalifa Da’ud (asws) was given.” [7]

6. From ‘Ali: “The Abdal are in Syria, and they are 40 men. Whenever one of them dies, Allah substitutes another in his place. By means of them, Allah brings down the rain, gives victory over enemies, and diverts punishment from the people of Syria.”[8]

7. Also from Imam ‘Ali: “Do not curse the people of Syria, for the Abdal are among them, but curse their injustice.” [9]

8. Also from Imam ‘Ali: “The Abdal are from Syria, and the Nujaba’ are from Egypt, and the elite righteous servants (‘isaba) are from Iraq.” [10]

9. From Anas: “The earth will never be empty of 40 men who are similar to the Intimate Friend of Allah (Sayyidina Ibrahim). By them rain falls and victory is granted. Not one of them dies except that Allah replaces him with another.” Qatada said, “We do not doubt that Hasan al-Basri is one of them.” [11]

10. From ‘Ubada ibn Samit: “The Abdal in this community are thirty, their hearts like the heart of Ibrahim (asws) the Intimate of the All-Merciful. Whenever one of them dies, Allah substitutes another one in his place.” [12]

11. Also from ‘Ubada: “The Abdal in my community are thirty. By them, the earth is established (bihim taqum al-Ard), and by them you are sent rain, and by them you are granted help and victory.” [13]

12. Abu Hurayra said: “I entered upon the Messenger of Allah (blessings and peace be upon him) in the mosque, and he said to me, “O Abu Hurayra, in this hour, a man will walk through this door, who is one of the seven people of the world through whom Allah diverts punishment from the Earth’s inhabitants.” Just then a Habashi (Ethiopian) entered in through that door. He was bald and maimed, and was carrying a container of water on his head. So he said, “O Abu Hurayra, that’s him,” and then said to the man three times, “Welcome to Yasaar (other versions mention Hilal).” This man used to sweep and clean the Mosque, and he was a servant of Mughira ibn Shu’ba. [14]

13. From Abu Qilaba: “There will never cease to be in my Ummah seven, and they will never ask Allah without Him answering them. By means of them, you are given rain, victory, and protection (from enemies, harm, etc…).” [15]

15. “The land of greater-Syria (Sham) is the quintessence (safwa) of Allah’s lands on earth, and to it He draws His elect (safw) worshippers.” [17]

16. “The folk (Ahl) of the Qur’an are the folk of Allah (Ahl ul-Laah) and His elect.” [18]

The previous two hadiths support the meanings of the previous hadiths, which state that Allah has special elect servants, and that they are concentrated in Sham, among other places.

17. From Anas: Allah said, “The most beloved of My worshippers to Me are those who love each other purely for My sake, who frequent the masajid, and ask forgiveness in the predawn hours. These are the ones whom I would bring to My attention when I wish to punish My creation, and then I divert My punishment from My creation because of them.” [19]

18. From Abu Hurayra: “Verily, there are supports (Awtad) for the masajid, whose sitting companions are the angels, seeking them out. So if they are in need, they (the angels) help them; and if they fall ill, they visit them; … and when they are present (in the masajid), they say, “invoke Allah, may Allah invoke you.” [20]

19. Another hadith which supports the meaning of many of the above narrations is related on the authority of Sa’d, which states: “Indeed, Allah supports this Ummah by their weak members, through their prayers, supplications, and sincerity,” and in another narration, “Is it not through the weak among the Ummah that you are granted provision and victory?” [21] Abu Hurayra and others also related that the Messenger of Allah said: “Were it not for servants of Allah bowing, infants feeding, and animals grazing, then Divine wrath would pour down upon you.” [22] And from Ibn ‘Umar: “Allah repels calamities from 100 households due to the presence of one righteous Muslim amongst them.” [23]

20. Finally, Ibn ‘Asakir (1:299) and Ibn Abi Khaythama narrate that Uthman ibn ‘Ata was having a conversation with his father, who told him, “The Abdal are forty Insan (humans).” So he said to his father, “Forty men?” and his father replied, “Do not say men, but rather say humans, for there could be women among them.” [24]

This indicates that this hierarchy of Awliya’ is not only occupied by men, but also by women.

The Nuqaba are 300, the Nujaba are 70, the Abdal are 40, the Akhyar are 7, the ‘Umud (supports) are 4, and the Ghawth is 1. So the dwelling of the Nuqaba are in the Maghrib, the Nujaba in Egypt, the Abdal in Sham, the Akhyar travel throughout the Earth, the ‘Umud are in the corners of the Earth, and the Ghawth is in Makka. So when a need arises among the commonality, the Nuqaba plead to Allah to fulfil it, then the Nujaba, then the Abdal, then the Akhyar, then the ‘Umud, and if they are answered by Allah (it stops with them), and if not, then the Ghawth pleads, and he does not complete his request until it is answered.

”

Shaykh al-Yafi’i wrote in his book Kifayat al-Mu’taqid (“Sufficiency of the Believer”):

“

The righteous (Saliheen) are many, and they mix with the common people for the sake of their worldly and other-worldly benefit. And the Nujaba’ are fewer in number than the righteous, and the Nuqaba’ are fewer in number than the Nujaba’, and they mix with the elect servants.And the Abdal occupy the great countries of the earth. They only occupy a country one after another, so blessed be the people of a land among whom are two Abdal. And the Awtad are 4, one in Syria, one in Yemen, one in the East, and one in the West. And Allah causes the Qutb to travel the four horizons of the Earth, just as the constellations travel their course across the sky.

And the states of the Qutb are veiled from the common and the elect, out of Allah’s jealousy for him, except that he is seen to be (at the same time) knowledgeable and ignorant, dim-witted and intelligent, taking and leaving, near and far, gentle and harsh, safe and dangerous…(meaning that he combines in himself the opposites).

And the states of the Awtad are revealed to the elect. And the states of the Abdal are revealed to the elect and the Gnostics (who are under the elect). And the states of the Nuqaba’ and the Nujaba’ are veiled from the common, but they are revealed to each other. And the states of the righteous are revealed to both the common and the elect, so that Allah’s plans may be enacted.

The number of the Nujaba’ are 300, and the number of the Nuqaba’ are 40, and the number of the Adbal is said to be 30, or 14, or 7 (and this is the most correct number), and the number of the Awtad are four. So when the Qutb dies, Allah replaces him with the best of the four Awtad. And when one of the four die, Allah replaces him with the best of the seven Abdal…and so on. And when Allah desires to start the Day of Judgment, He takes the life of all of them. Because of them and through them, Allah sends down rain from the sky and averts His punishment and tribulations from His servants… And the Qutb is the one mentioned who is upon the heart of the angel Israfil (upon him be peace), and his relation to the rest of the Awliya’ is like the centre of the circle in relation to the circumference, and thus it is through him that Allah sets right the affair of the world… the Prophet did not mention anyone as being upon his heart, since Allah never created anyone whose heart could be comparable to his heart in its luminousness, subtlety, and nobility. So the hearts of the remaining Prophets and Angels and Awliya’ are to his heart like the light of the distant stars compared to the perfect light of the proximate Sun.

”

This was repeated and confirmed by Ibn Hajar al-Makki al-Haytami in his Fatawa Hadithiyya (p. 322-23), and by Ibn ‘Abidin al-Hanafi in his fatwa on the Abdal called Ijabat al-Ghawth. Hafiz Sakhawi states in his Maqasid (p. 9 #8):

“

…And what strengthens these hadiths (about the Abdal) and confirms them, and indicates their prevalence among the ‘Ulama is that Imam Shafi’i would sometimes comment about someone and say, “We used to count so and- so as one of the Abdal,” and Bukhari would say, “They would not doubt that so-and-so was one of the Abdal,” and other Imams and Huffaz 62 who would describe people in such a way.

”

This shows that it was a known and accepted truth among the Salaf that these categories of Awliya’ existed. For more examples, see Suyuti’s Hawi lil-Fatawi (2:251-55).

Finally, Ibn ‘Abidin quoted Hafiz Ibn Hajar who said in his Fatwas:

“

The Abdal were mentioned in numerous narrations, some of them authentic (Sahih), and others not authentic. As for the Qutb, he was mentioned in some later narrations (Athar). And as for the Ghawth – in the description given him common among the Sufis – it is not established (in any authentic narration).

”

Then Ibn ‘Abidin commented:

“

We will quote in what follows Imam Shafi’i’s explanation of the Ghawth as being the Qutb, and this proves its being established and that they refer to one and the same thing, so know this. And the intention of the Hafiz (Ibn Hajar) was that mention of the Ghawth is not found in any Sahih hadith, but the fact that it is widespread and well-known, and frequently mentioned among the people of this pure path (the Sufis), is enough to indicate its established basis.

”

Miracles of the Awliya

Just as it is the belief of Ahlus-Sunna that the Prophets (upon all of them be blessed peace) have miracles (mu’jizat), among which is included knowledge of the Unseen continually bestowed to them by Allah, it is also the doctrine of Ahlus-Sunna that the Awliya’ – who are the inheritors of the Prophets – have a share in these grants (karamat) from Allah, among which is “Kashf” (unveiling/perception of the unseen).

The fact that the Awliya’ have knowledge of the Unseen (and other miraculous abilities) is attested to by the Qur’an and Sunna and the experience of the righteous Muslims throughout the centuries of the history of Islam, and does not constitute, as some misguided Muslims claim, kufr or shirk.

↑ Recorded by Hakim at-Tirmidhi in Nawadir al-Usul (Asl #51). A hadith of similar wording was recorded by Daylami (Firdaws, 2:344) and Ibn ‘Asakir (1:292) from Anas, and Ibn Abi Dunya (K. Awliya, #8) from ‘Ali.

↑ Recorded by Tabarani in Mu’jam Kabir, Ibn ‘Asakir (1:277, 298), Bazzar, and others. Sahih according to Suyuti and Munawi, and Haythami (10:63 #16673) said he did not know one of the narrators, but the rest are of the Sahih. A similar hadith was also recorded by Tabarani in his Kabir (18:65) and Ibn ‘Asakir (1:290) on the authority of ‘Awf ibn Malik, which is sound (Hasan) according to Munawi, and thru Ibn Mas’ud (M. Kabir 10:181 – also by Abu Nu’aym in Hilya 4:173-74). Cf. Suyuti’s Jami’ as-Saghir (#3034, “Hasan”).

↑ Recorded by Abdur-Razzaq in his Musannaf (11:250 #20457) and Ibn Abi Dunya (K. Awliya, #69). This hadith is mursal Sahih, because Muslim recorded the exact same chain in his Sahih (#3166), and all of its narrators are of Bukhari’s Sahih (#206, 2195, 3113).

↑ Haythami in his Majma’ (10:58-59 #16647-48) and Mundhiri in his Targhib (4:60) state that it is authentic. Hakim in his Mustadrak (4:509-10), along with al-Dhahabi, also said it is Sahih. Also recorded by Ibn Hibban (16:295), Bayhaqi (Sunan al-Kubra, 9:179), Tabarani in his Mu’jam al-Kabir (18:251, and #7718, 7796) and Awsat (4:154), Imam Ahmad (#16391), Abu Dawud (#2124), Abdur-Razzaq (#20459), Ibn ‘Asakir (1:66-67), Bazzar (Zawa’id, 3:323), Daylami (Firdaws, 3:62 #3889, 5:348 #8125), Abu Nu’aym (Dala’il, p. 199), and others. For more on this hadith, see ‘Ajluni’s Kashf al-Khafa’ (#1526) and Sakhawi’s Maqasid (#583).

↑ Recorded by Imam Ahmad (#9056), Abdur-Razzaq (11:297 #20585), Ibn Abi Shayba (8:172), Bayhaqi (Shu’ab, #2952-53), Ibn Najjar (see Kanz al-‘Ummal, #20350), and Daylami (1:254 #784). Haythami said in Majma’ Zawa’id (2:22 #2025) that Ahmad’s chain contains Ibn Lahi’a. However, Abdur-Razzaq’s narration is from the trustworthy (thiqa) Ma’mar from the thiqa Tabi’i ‘Ata al-Khurasani from an un-named Sahabi (all of whom are thiqa anyway), which is the same chain in Muslim’s Sahih (#1623). Also, Hakim recorded this hadith from Abdullah ibn Salam in his Mustadrak (2:398), and both he and Dhahabi said it was Sahih.

↑ Hafiz Suyuti mentioned a hadith of similar import in his Jami’ as-Saghir (#3036), which is recorded by al- Khallal (Karamat al-Awliya’) and Daylami (al-Firdaws, 1:154-55 #404) from ‘Ata from Anas: “The Abdal are 40 men and 40 women…”, and it has other chains recorded by Abu Bakr Ibn Lal in Makarim al-Akhlaq (from Hasan al-Basri from Anas) and Ibn ‘Asakir in his Tarikh (from Yazid al-Raqashi from Anas), and it is Da’if according to Sakhawi (Maqasid, #8). See also Suyuti’s Hawi lil Fatawi 2:250.